26:165-166
"What! Do you
approach the males of the worlds and forsake those whom your Lord has created
for you for your mates?" Arabic: آ تَاْتُوْنَ
الذُّكْرانَ مِنَ الْعلَميْنَ \ وَتَذَرُوْنَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنَ
اَزْوَاجِكُمْ

But the
Qur'an does not prohibit using, as passive sex partners, the ancient category
of men who by nature lacked desire for women, since such men were not
considered "male" as a result of their lack of arousal for women.
This kind of man is often known as "gay" in modern times, but in the
ancient world he was identified as an anatomically whole "natural
eunuch." Although the Qur'an never uses the word eunuch [خَصِي],
the hadith and the books of the legal scholars do.
Furthermore, the Qur'an recognizes that some men are "without the defining
skill of males" (24:31: غَيْرِ اُولىِ الاِرْبَةِ مِنَ
الرِّجَالِ) and so, as domestic servants, are allowed to see women naked.
This is a reference to natural eunuchs, i.e. innately and exclusively gay (if
not totally asexual) men.

A person had to be
indifferent to women's bodies in order to assume the role as a servant in
women's private space. In the following case from the hadith,
a household servant who had been falsely assumed to be indifferent to women due
to his being an "effeminate man" [mukhannathمُخَنَّث ] was evicted by the Prophet because he unexpectedly
exhibited a lascivious attitude toward women:

Bukhari, Authentic Traditions, Book LXII
(Marriage), Chapter 114:
What is forbidden concerning the entering upon the wife by those imitating women.
(162) Umm Salama reported that the Prophet, peace be
upon him, was at her house, and in the house there was an effeminate man [مُخَنَّث],
and the effeminate man said to the brother of Umm Salama,
Abdullah bin AbiUmayya:
"If God makes you all conquer Ta'if tomorrow, I
will point out to you the daughter of Ghailan, for
surely she has four when coming towards you and eight when she turns her
back." Then the Prophet, peace be upon him, said:
"This one shall not call upon you (pl.)."

Muslim, Collection of
Authentic Traditions, Book XXVI (Greetings), Chapter 12:
(5415) Umm Salama reported that she had an effeminate
man [مُخَنَّث] in her house.
The Messenger of God, peace be upon him, was once at the house when he (the
effeminate man) said to the brother of Umm Salama,
'Abdullah b. Abu Umayya: "If God makes you all
conquer Ta'if tomorrow, I will point out to you the
daughter of Ghailan, for surely she has four when
coming towards you and eight when she turns her back." The Messenger of
God, peace be upon him, heard this and he said:
"These ones shall not call upon you."

(5416) 'A'isha reported that an effeminate man [مُخَنَّث]
used to call upon the wives of the Prophet, peace be upon him, and they
considered him to be "without the defining skill" (of males) [فكانوا
يعدونه من غيْر أولى الارة]. The Prophet, peace be upon him,
came by one day as he (the effeminate man) was sitting with some of his wives
and he was describing a woman, saying: "When she comes towards you, she
has four, and when she turns her back, she has eight." Then the Prophet,
peace be upon him, said: "I see this one knows
these things! He shall not call upon you (pl.)."
She ('A'isha) said then they began to observe veil
from him.

Note that in
'A'isha's telling of the story, she states that the
women allowed him into their private rooms because they assumed he lacked
"the defining skill". 'A'isha actually
quotes the Qur'anic verse about men who "lack
the defining skill of males," demonstrating that his presence in the women's
space would have been proper according to the Qur'an if only he had in fact
been "without the defining skill." However, the statement of the
effeminate man about the daughter of Ghailan,
whatever it meant, indicated to Muhammad that he did not lack the defining
skill of males and that, on the contrary, he had an appreciation of women as
sexual objects. This disqualifies him as an intimate domestic servant according
to the Qur'an as well as the standards of the day. In a system that depends on
household servants to be heterosexually indifferent, the main risk is that this
indifference can be faked. In other words, an ordinary male can pretend to be
an exclusive homosexual in order to gain free access to the private space of
women.

There are other ahadith against cross-dressers in which the Prophet
specifically curses "males" who imitate women and women who imitate
males, and in which the consequence of their malfeasance is that he
"evicts them from the houses." The specific reference to
"males" who do this (as opposed to non-male eunuchs, for example) is
made very explicit:

The words "males" and
"women" are obviously emphatic here because the grammar does not
really require them to be used, unless it be for
emphasis or clarification. Masculine gender is already provided grammatically
by the endings on the words "impersonators" and "effeminates,"
and feminine gender is already provided in the words "impersonators"
and "male-pretenders." Given the emphasis, the curse is specifically
directed only at "males" and "women," and does not cover
non-males who might be female-impersonators (or non-women who might be
male-impersonators, if indeed there was a recognition
of "non-women"). It's okay to be a drag queen as long as you are not
a straight man posing to gain access to unsuspecting women, or to the wives of
unsuspecting husbands.

The Qur'an recognizes that
there are some people who are "ineffectual" [عَقِيم],
thus neither male nor female:

42:49
"To Allah belongs the dominion over the heavens
and the earth. It creates what It wills. It prepares
for whom It wills females, and It prepares for whom It
wills males. 50 Or It
marries together the males and the females, and It makes those whom It wills to
be ineffectual. Indeed It is the Knowing, the
Powerful."
Arabic: للهِ
مُلْكُ السَّموتِ وَالْاَرْضِ يَخْلُقُ مَا يَشَآءُ يَهَبُ لِمَنْ يَّشَآءُ اِنَاثاً
وَّيَهَبُ لِمَنْ يَّشَآءُ الذُّكُوْرَ \ اَوْ يُزَوَّجُهُمْ ذُكْرَاناً
وَّاِنَاثاً وَيَجْعَلُ مَنْ يَّشَآءُ عَقِيْماً اِنَّهُ عَلِيْمٌ قَدِيْمٌ

These last
two verses (42:49 and 50) are usually interpreted differently in English
translations to say that God bestows daughters or sons on whom It wills and
gives some people both sons and daughters. But there are
problems with this interpretation, one of which being that the word for causing
to marry or pairing up [زَوَّجَ] is used in the second verse. When
families have boys and girls, the boys and girls do not usually arrive in
pairs! The second problem is that, in Qur'anic verses
mentioning males and females together, the males are usually mentioned first,
and the females second (e.g., 3:195, 4:12, 4:124, 6:143-144, 16:97, 40:40,
42:50, 49:13, 53:21, 53:45, 75:39, 92:3). This is the only verse in the Qur'an,
as far as I know, in which the female is mentioned before the male. If these
two verses were talking about sons and daughters, we would expect sons to be
mentioned before daughters.

In this case, the "males
first" principle would indicate that the lines are referring to females
and males not as offspring, but as counterparts, i.e. objects of desire, for
"whom(ever) God wills." The female objects
of desire are mentioned first because they are most typically objects of desire
for males. Hence, even this verse is referring to males first, as the most
typical "whom(ever)" for whom God prepares
females. Yet the use of the word "whom(ever)" leaves it open for
females to be objects of desires for other females as well, when God wills, and
for males to be love objects for females and other passive non-males. I believe
this verse is very neatly and concisely describing the varieties of sexual
orientation and gender, which Allah, the All-Knowing and All-Powerful, creates
as Allah wishes.

The ineffectual can include
abstinent women as well as men, and in fact "the abstinent ones among
women, who do not hope for marriage" [وَالْقَوَاعِدُ مِنَ
النِّسآءِ الّتِي لَا يَرْجُوْنَ نِكَاحاً], are permitted
to "put off their cover" in Sura 24:60.

Another intriguing example of
a gender variant woman is Jesus's mother Mary.
According to ancient notions about procreation, males were the only ones
capable of producing seed. It would be impossible for a woman to give birth to
a child, let alone a boy, without receiving seed from a male. In Christianity,
this problem is solved by making God the male father of Jesus. According to the
Qur'an, however, God does not procreate. This means that the seed that became
Jesus came from within Mary. If Mary carried viable seed originating from
within her, then by ancient definitions, she was a male, despite appearances to
the contrary. So the Qur'an says that, when Mary was born, her mother declared
that she was a female baby, but God knew better:

(Qur'an 3:36)
Lord, surely, I have brought it forth a female - and Allah knew best what she
brought forth - and the male is not like the female...
Arabic: رَبِّ اِنِّي وَضَعْتُهَآ اُنْثى وَاللهُ اَعْلَمُ بِمَا وَضَعَت وَلَيْسَ
الذَّكَرُ كَالاُنْثى

There are other traditions about
the gender variance of Mary. I have argued elsewhere that Mary's virginity is
not merely the innocent state of a girl who has not yet known a man, but a more
permanent rejection of sex with men, like that of the Vestal virgins in Rome.
In Isaiah 7:14, it is predicted that a virgin will conceive bear a son, but the
word for virgin used there is not the generic bethulah(בתולה) used throughout the Hebrew scripture
for girls who have not yet had sex. Instead, the word almah
(עלמה) is used, a very rare word in the
scriptures, which is the female counterpart to elem
(עלמ), meaning boy. In the other verses
in which it is used, it is compatible with a meaning of tomboy or rebuffer of men (cf. Proverbs 30:18-19, in which an almah appears to be impermeable to men).

Homosexual activity by
straight men
Homosexual activity by homosexuals (eunuchs) is not spoken of in the Qur'an,
which mentions only the unjust homosexual rape perpetrated by straight men
against other straight men. Besides the Lut story,
sexual exploitation of straight males is also alluded to in the assurance that
the prophet Joseph's slaveholders "abstained from
him" (12:20: وَكَانُوْا فِيهِ مِنَ
الزَّاهِدِيْنَ).

But the Qur'an and hadith also have traces of the permitted homosexual desires
of straight men. There is even a hadith in Bukhari, admittedly giving not the Prophet's opinion but
that of Abu Jafar, according to which a pedophile is
prohibited from marrying the mother of his boy-beloved if there is penetration:

Bukhari, Authentic Traditions, Book LXII
(Marriage), Chapter 25:
As for whom(ever) plays with a boy: if he caused him
to enter him, then he shall not marry his mother.
Arabic: فِيمَنْ يَلْعَبُ بالصَّبِي: إنْ أدْخَلَهُ فِيهِ فَلا
يَتَزَوَّجَنَّ أُمَّهُ

(This rule is accompanied in the
same chapter by prohibitions against a man marrying both a mother and her
daughter.) Apparently according to this hadith, even
sexual penetration of a boy is not considered sodomy, because if it was, surely
the sodomite would have more worries than whether he could marry the boy's
mother! Like whether he preferred to die by fire, stoning, or falling from a
high tower! These are some of the punishments mentioned in the hadith for "doing as the people of Lut
did." [A reader wrote in to say that this hadith
would not necessarily imply that penetration of boys was not sodomy, but could
be a recognition of the fact that not all crimes will be discovered and punished
and that one who does penetrate a boy, even if he is not punished for sodomy
for whatever reason, should at least know in his own conscience that the mother
of his boyfriend is off limits. In any case, one possible inference from this hadith is still very interesting: namely, that if a man
plays with a boy without penetration, then marrying the mother is still a
possibility!!]

The distinction between
pederasty (sex with boys) and sodomy (penetration of "males") was
commonly, albeit not universally maintained throughout the ancient world, and
indeed survived throughout most of the history of Islam until at least the
nineteenth century (in spite of the futile objections of some medieval
scholars). Apparently, boy-love was considered okay by many people because,
like "natural eunuchs," adolescent boys were also thought to lack the
"defining skill of males" (sexual potency with women). The Qur'an
itself gives support to pederasts in its glimpses of paradise:

52:24 And they shall have boys [غِلْمَانٌ]
who will walk around among them, as if they were hidden pearls.

56:22-23 And
dark-eyed ones [حُوْرٌ عِيْنٌ],
the like of hidden pearls

76:19 And
boys never altering in age [وِلْدَانٌ
مُتَخَلَّدُوْنَ] will circulate among them, when you see them you will count
them as scattered pearls.

2:25 And they shall have
immaculate partners [اَزْوَاجٌ مُّطَهَّرَةٌ] in [the gardens] ...

4:57 And they shall have
immaculate partners [اَزْوَاجٌ مُّطَهَّرَةٌ] in them ...

One of the great male Sufi
contemporaries of Rabi'a al-'Adawiyya
provided a divine justification for a pederastic
relationship, which was repeated without a hint of disapproval in a 10th
century book about great Sufi women:

One day Rabi'a saw Rabah [al-Qaysi] kissing a young boy [وهو يقبّل
صبيا صغيرا]. 'Do you love him?' she asked. 'Yes,' he said. To which she
replied, 'I did not imagine that there was room in your heart to love anything
other than God, the Glorious and Mighty!' Rabah was
overcome at this and fainted. When he awoke, he said, 'On the contrary, this is
a mercy that God Most High has put into the hearts of his slaves.' (Quoted from as-Sulami, Early
Sufi Women = ذكر النّسوة
المتعبّدات الصّوفيات,
translated by Rkia E. Cornell, Louisville, KY: Fons Vitae, 1999, pp. 78-79.)

Sexual use of eunuchs
Besides boys, straight Muslim men were occasionally interested in grown adults
as well, provided they were not "male." There is a hadith in which the Prophet's companions asked whether they
were allowed to use men (presumably prisoners of war) as eunuchs to fulfill
their sexual urges, since they were far from their wives.

Bukhari, Authentic Traditions, Book LXII
(Marriage), Chapter 6:
(9) Narrated ibnMas'ud: We
used to fight alongside the Prophet, peace be upon him. There were no women
with us, sowe
said: "O Messenger of God, may we not treat some as eunuchs [ألا
نَستَخْصِي]?" He forbade us to do so.

The version in Bukhari, Book LXII Ch. 8:13a says that rather than let the
companions "treat [some] as eunuchs" while stuck out on military
campaign, the Prophet allowed them to have sex with corrupted women [رَخَّصَ
لَنا أنْ نَنكِح المَرأَة بالشَّوْبِ], and he recited
to them from the Qur'an (5:87): "O ye who believe! Make not unlawful the
good things which Allah has made lawful for you, but commit no
transgression." This reflects the ancient view that a man could only
commit adultery by having sex with a married woman (who was not his wife, of
course).

The fact that Muhammad
forbade the companions from designating men as eunuchs is not the point here.
Of course, using a straight male as a eunuch was wrong -- that was essentially
the sin of the people of Lut. But what about using a
eunuch (i.e. one who permanently lacks arousal with women) as a eunuch? Given
that ibnMas'ud made
reference to the use of eunuchs for sexual gratification, and given that the
Prophet understood what he meant, that indicates that the use of eunuchs for
sexual gratification was known in Arabic society, and was considered a use that
was appropriate to eunuchs. Since eunuchs were not considered male, there was
no prohibition against it, not even in the Qur'an.

Eunuchs were still sex
objects for straight men in the Mamluk dynasty,
according to David Ayalon in Eunuchs, Caliphs, and
Sultans: A Study in Power Relationships (Jerusalem, 1999). They not only
served to prevent older Mamluks from having sexual
access to younger trainees:

The eunuchs
seem to have served as a shield against homosexual lust in yet another way.
They themselves formed the target of that lust, thus diverting it from the
youngsters. They are described as being womanly and docile in bed at night and
manly and warlike by day in a campaign and in similar circumstances (humnisaa' li-mutma'innmuqeemwarijaal in kaanat al-asfaar; li-annahumbil-nahaarfawaariswa-bil-layl 'araa'is).
[Arabic transcribed by Ayalon on page 34, from Abu
Mansur al-Tha'alibi, Al-Lataa'ifwal-Zaraa'if, Cairo 1324/1906-7, p. 79, lines 1-7;
and the same quote from Tha'alibi in his Tamtheelwal-Muhaadara, Cairo
1381/1961, p. 224.]

A
eunuch Companion?
As for the issue of whether Muhammad himself expressly acknowledged that some
people by nature are incapable of heterosexuality, thus being natural eunuchs,
consider the following ahadith.

Bukhari, Authentic Traditions, Book LXII
(Marriage), Chapter 2:
The Statement of the Prophet, peace be upon him:
"Whoever is able to perform coitus should get married, for it helps him
lower his gaze and use his private parts in the best way." And should he
get married who does not have the ability to consummate a marriage?
(3) Narrated 'Alqama: [...] I heard [Abdullah] saying
[to Uthman]: [...] The Prophet, peace be upon him,
once said to us: "O young men! Whoever among you is able to perform
coitus, he should get married, and whoever is not able, should abstain, because
for him it is a harm."
The Arabic of the last sentence is: يا مَعْشَرَ الشَّبابِ مَن اسْتَطاعَ مِنْكُم الباءَةَ فَلْيَتَزَوَّجْ،
وَمَنْ لَمْ يَستَطِيع فَعَلَيْهِ بالصَّوْم، فإنَّهُ لَهُ وِجاءٌ

Bukhari, Authentic Traditions, Book LXII (Marriage),
Chapter 3:
Whoever is not able to perform coitus should abstain.
(4) Narrated Abdullah: We were with the Prophet, peace be upon him, as young
men and we did not feel any passion. And the Messenger of God, peace be upon him, said to us: "O young men! Whoever
among you is able to perform coitus, he should get married, and whoever is not
able, should abstain, because for him it is a harm."

In the next case, a specific
man, Uthman bin Madh'un,
comes to ask if he can be permitted to live a life of asceticism, and he is not
allowed to:

Bukhari, Authentic Traditions, Book LXII
(Marriage), Chapter 8:
What is disliked about asceticism and eunuchism.
(11) Narrated Sa'd bin AbiWaqqas: The Messenger of God,
peace be upon him, forbade Uthman bin Madh'un to be an ascetic, and if he had allowed him, we
would have lived as eunuchs.
(12) Narrated Sa'd bin AbiWaqqas: He forbade this, that
is to say, the Messenger of God, peace be upon him, forbade 'Uthman bin Madh'un, and if he had
allowed him to be an ascetic, we would have lived as eunuchs.
The Arabic of the last sentence is: وَلَوْ أجازَ لَهُ التَّبَتُّلَ لإخْتَصَيْنا

But notice the different
outcome in the following case:

Bukhari, Authentic Traditions, Book LXII
(Marriage), Chapter 8:
(13b) Narrated Abu Huraira: I said, "O Messenger
of God, I am a young male, and I fear torment for my soul, but I do not find
[or feel] that with which to marry a woman" [إنِّي رَجُلٌ
شابٌّ وأنا أخافُ على نَفسِي العَنَتَ وَلا أجِدُ ما أتَزَوَّجُ بِهِ النِّساءَ].
He remained silent, then I said the same thing again, and he remained silent,
and I said the same thing again, and he remained silent, and then I said the
same thing again. Then the Prophet of God, peace be
upon him, said: "O Abu Huraira, the pen is dried
as to what you are suited for. So be a eunuch for that reason or leave it
alone." [يا
أبا هُرَيْرَةَ، جَفَّ القَلَمُ بِمَا أنتَ لاق فاخْتَصِ عَلى ذَلِكَ أوْ ذَرْ].

If Muhammad's answer to Abu Huraira is to make sense, then of course it must bear a
relation to the statement Abu Huraira made. First we
have to ask what kind of torment Abu Huraira feared
for his soul? Muhammad Muhsin Khan, the translator of
Bukhari into English, interpreted it as fear of
committing illicit sexual intercourse. If that interpretation is correct, then we
still have to determine what "illicit sexual intercourse" would mean
for Abu Huraira. As a self-described
"male," two forms of sexual activity would be inadmissible and
therefore the temptation to them would cause torment for his soul: the desire
to be sexually passive with a man (known as ubnahأُبنَة)
or the desire to commit adultery with a female. Yet, Abu Huraira
["the father of kittens"] seemed to hint at a solution to his dilemma
when he said he did not "find" that which was required for marrying a
woman. The Arabic word for "find" [وَجِدَ] also has the meaning of "feel, sense". If Abu Huraira's statement meant he did not feel passion for
women, then obviously he could not be fearing the
temptation to adultery with women. In that case, only passive homosexuality was
a danger. However, if he would not ever marry a woman, due to impotency with
women or for any other reason, then he would not be acting as a male, but
rather as a eunuch, in which case passive homosexuality would not be forbidden
for him. But Muhammad cautions him that his identity, either as a eunuch or as
a male, has already been determined by his Creator ("the pen is
dried"), and he must figure it out which it is and live his life
accordingly. If he ever intends to have sex with a woman (i.e. act as a male),
then he must avoid passive homosexuality and get married.

Prohibition of public
displaysFinally, there is a pair of verses calling for
punishment in cases of indecency (فَاحِشَة) between people of any gender (4:15-16). These verses are often
cited as a prohibition of homosexuality because one of the verses refers to
indecency committed by women (with the implication that men were not involved).
But in referring separately to an act committed by women, these verses are
simply covering all the bases, so to speak. In order to address all cases, it
is necessarily for grammatical reasons to deal separately with an offense by
women only. As to what is meant by an indecency, the text does not specify. But
in order for someone to be convicted of the offense, four eyewitnesses have to
testify to it, which seems to indicate some sort of public act. Certainly the
idea that, for the sake of decency, erotic behavior should be carried out in private
goes back at least as far as Plato. In any case, by "indecency,"
these verses are not referring to homosexuality per se, since two people
of opposite sex can also be covered by verse 4:16.